The sign of mercy

 The texts from the Roman Catholic Lectionary today challenge us to live in Jesus' example of practicing mercy as the sign of our faith, hope, and love.

Mercy and Love

The Reading from the Book of the Prophet Isaiah presents the Sickness and Recovery of Hezekiah.

* [38:1] In those days: before the siege of Jerusalem in 701 B.C.

* [38:5] Since Hezekiah died in 687 B.C., his sickness may have occurred in 702 B.C., that is, fifteen years before.

* [38:8] Stairway to the terrace of Ahaz: this interpretation is based on a reading of the Hebrew text revised according to the Dead Sea Scroll of Isaiah; cf. 2 Kgs 23:12. Many translate the phrase as “steps of Ahaz” and understand this as referring to a sundial.

* [38:21–22] These verses are clearly out of place. Logically they should come after v. 6, as they do in the parallel account in 2 Kgs 20, but the two accounts are not identical, and it appears that the version in Isaiah is abbreviated from that in Kings. If that is so, Is 38:21–22 would be a secondary addition from Kings, inserted by a later reader who thought the account incomplete. (Isaiah, CHAPTER 38 | USCCB, n.d.)

Isaiah 38 proclaims Hezekiah’s Hymn of Thanksgiving.

* [38:10] In the noontime of life: long before the end of a full span of life; cf. Ps 55:24; 102:25.

* [38:11] See the LORD: go to the Temple and take part in its service.

* [38:12] These two metaphors emphasize the suddenness and finality of death.

* [38:15–16] The Hebrew text is very problematic and its meaning uncertain. (Isaiah, CHAPTER 38 | USCCB, n.d.)

In the Gospel of Matthew, Jesus addresses Picking Grain on the Sabbath.

* [12:1–14] Matthew here returns to the Marcan order that he left in Mt 9:18. The two stories depend on Mk 2:23–28; 3:1–6, respectively, and are the only places in either gospel that deal explicitly with Jesus’ attitude toward sabbath observance.

* [12:1–2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Ex 34:21).

* [12:3–4] See 1 Sm 21:2–7. In the Marcan parallel (Mk 2:25–26) the high priest is called Abiathar, although in 1 Samuel this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David’s men being without food.

* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.

* [12:7] See note on Mt 9:13.

* [12:8] The ultimate justification for the disciples’ violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law. (Matthew, CHAPTER 12 | USCCB, n.d.)

Steve Scholer comments that for those of us who focus on being a Monday-through-Saturday Christian, services on Sunday are but icing on the cake, where we find rest in the arms of Jesus.

But oh, if only it were that easy. We all know it isn’t.

Distractions abound, words are said or actions misinterpreted that often prevent us from granting mercy. Instead, we want the proverbial sacrifice.

So, as we do our Daily Examen of Conscience, let’s try to focus on the word mercy or the Latin word, misericordia. Per the internet, It translates to “having a heart for the wretched.” It means sharing the pain of another as if it were your own and actively working to remove it.

Maybe if we focus less on who is breaking the rules and more on who needs our mercy, we can find the joy and love in our hearts that Jesus wants us to experience. (Scholer, 2026)

Don Schwager quotes “The Seventh Day,” from the early Greek fathers, attributed to Eusebius of Alexandria (5th century AD).

"Now every week has seven days. Six of these God has given to us for work, and one for prayer, rest, and making reparation for our sins, so that on the Lord's Day we may atone to God for any sins we have committed on the other six days. Therefore, arrive early at the church of God; draw near to the Lord and confess your sins to him, repenting in prayer and with a contrite heart. Attend the holy and divine liturgy; finish your prayer and do not leave before the dismissal. Contemplate your master as he is broken and distributed, yet not consumed. If you have a clear conscience, go forward and partake of the body and blood of the Lord." (excerpt from SERMON 6, 1-2) (Schwager, n.d.)

Friar Jude Winkler comments that in Isaiah, Hezekiah seems to be near death. He was a very good king, unlike his father, Ahaz. Hezekiah cleared out the Temple of pagan elements. In desperation Hezekiah turns to the Lord. Isaiah goes to tell him the sign that the Lord has granted him 15 more years is that the shadow on the terrace of Ahaz will reverse. Ahaz was earlier sought by Isaiah to ask for a sign from the Lord. Ahaz did not listen and Hezekiah did. In the Gospel of Matthew the plucking of grain that is allowed on the Sabbath is prohibited by the Pharisees who hold a very scrupulous interpretation of the Law. Jesus reminds them that David ate the showbread dedicated to the Lord. David showed charity to be greater than the Law. Pharisees worship the idol of Law without compassion. The Son of God is Master of the Law. Friar Jude reminds us that Jesus is undercutting the authority of the Pharisees over interpretation of the Law.

The Word Among Us Meditation on Matthew 12:1-8 comments that even in this situation, even when his opponents might think they have an indisputable objection, Jesus sees the bigger picture. His priority is that everyone would come to accept him and receive salvation and life through him.

The next time you feel as if someone is questioning your faith, remember Jesus. Your priority isn’t to amaze them with a clever argument. It’s to approach them as Jesus would, with love and with your eyes on the big picture. So try to look beyond the arguments, as Jesus did. Ask the Holy Spirit how to demonstrate the attitude of Christ as you seek to speak the truth in love.

“Jesus, help me not fall into the trap of trying to win every argument. Help me to love people and to proclaim your good news.” (Meditation on Matthew 12:1-8, n.d.)

Father Richard Rohr, OFM, introduces Lutheran priest and author Nadia Bolz-Weber who questions how we might follow the Beatitudes.

Maybe Jesus was simply blessing the ones around him that day who didn’t otherwise receive blessing, who had come to believe that, for them, blessings would never be in the cards…. Doesn’t that just sound like something Jesus would do?

Bolz-Weber offers her own version of beatitudes for people who may not feel blessed today:

Blessed are the poor in spirit. You are of heaven and Jesus blesses you.

Blessed are they for whom death is not an abstraction.

Blessed are they who have buried their loved ones, for whom tears could fill an ocean.

Blessed are they who have loved enough to know what loss feels like.

Blessed are the mothers of the miscarried.

Blessed are they who don’t have the luxury of taking things for granted anymore.

Blessed are they who can’t fall apart because they have to keep it together for everyone else.

Blessed are the motherless, the alone, the ones from whom so much has been taken….

Blessed are those who no one else notices. The kids who sit alone at middle-school lunch tables. The laundry guys at the hospital. The sex workers and the night-shift street sweepers.

Blessed are the losers and the babies and the parts of ourselves that are so small, the parts of ourselves that don’t want to make eye contact with a world that loves only the winners.

Blessed are the forgotten.

Blessed are the closeted.

Blessed are the unemployed, the unimpressive, the underrepresented….

I imagine Jesus standing there blessing us all because I believe that is our Lord’s nature. Because, after all, it was Jesus who had all the powers of the universe at his disposal but did not consider his equality with God something to be exploited. Instead, he came to us in the most vulnerable of ways, as a powerless, flesh-and-blood newborn. (Rohr, n.d.)

We are invited to seek the guidance of the Spirit as we contemplate the times on our journey when we have experienced unwarranted mercy as we resolve to accept the opportunities in our days to offer mercy to the people in our lives.

References

Isaiah, CHAPTER 38 | USCCB. (n.d.). Daily Readings. Retrieved July 17, 2026, from https://bible.usccb.org/bible/isaiah/38? 

Matthew, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 17, 2026, from https://bible.usccb.org/bible/matthew/12? 

Meditation on Matthew 12:1-8. (n.d.). Word Among Us. Retrieved July 17, 2026, from https://wau.org/meditations/2026/07/17/1624659/ 

Rohr, R. (n.d.). It’s Not a Matter of Working Harder. Center for Action and Contemplation. Retrieved July 17, 2026, from https://cac.org/daily-meditations/its-not-a-matter-of-working-harder/ 

Scholer, S. (2026, July 17). Daily Reflection July 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-17-2026 

Schwager, D. (n.d.). I Desire Mercy and Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 17, 2026, from https://www.dailyscripture.net/daily-meditation/

 

Saving Rules

 The texts from the Roman Catholic Lectionary today warn us of the obstacles we may encounter when we attempt to “save others” in our own way.

Prepare our Encounter with Others

The Reading from the Second Book of Kings presents the roles of Sennacherib, Hezekiah, and Isaiah as God promises to shield and save the city.

c. [19:15] Ex 25:17–22; 1 Kgs 6:23–28; 8:6–7.

d. [19:19] 1 Kgs 18:36.

f. [19:34] 2 Sm 7:12.

g. [19:35] 1 Mc 7:41; 2 Mc 8:19. (2 Kings, CHAPTER 19 | USCCB, n.d.)

Psalm 48 praises the holy city as the invincible dwelling place of God

* [Psalm 48] A Zion hymn, praising the holy city as the invincible dwelling place of God. Unconquerable, it is an apt symbol of God who has defeated all enemies. After seven epithets describing the city (Ps 48:2–3), the Psalm describes the victory by the Divine Warrior over hostile kings (Ps 48:4–8). The second half proclaims the dominion of the God of Zion over all the earth (Ps 48:9–12) and invites pilgrims to announce that God is eternally invincible like Zion itself (Ps 48:13–14). (Psalm 48, PSALMS | USCCB, n.d.)

In the Gospel of Matthew, Jesus expresses in the Sermon on the Mount teaching about Pearls Before Swine, The Answer to Prayers, The Golden Rule, and The Narrow Gate.

* [7:1–12] In Mt 7:1 Matthew returns to the basic traditional material of the sermon (Lk 6:37–38, 41–42). The governing thought is the correspondence between conduct toward one’s fellows and God’s conduct toward the one so acting.

* [7:12] See Lk 6:31. This saying, known since the eighteenth century as the “Golden Rule,” is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

* [7:13–28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20). (Matthew, CHAPTER 7 | USCCB, n.d.)

Edward Morse comments that part of the Lord’s answer also had a mystical and futuristic element, mentioning a “remnant” and “survivors” that would “strike root below and bear fruit above.” (See verses 30-31). Not only would the people be saved from domination, but they would be saved for a fruitful future. That is more than Hezekiah asked for – the kind of generosity that is characteristic of the Lord, always building a future plan. The Lord knows what he is doing, even when we cannot see the end.

It is evident that Jesus expects his disciples to exercise discernment. Despite caution about the perils of judging others harshly, he also expected them to exercise discernment over such matters as false prophets, rotten trees, and bad fruits. We should expect resistance in this world. We will face challenges that are not so obvious as a massive army threatening a siege. Most of our battles are on a smaller scale, but they require similar courage, patience, and prudence, accompanied by faithful prayer.

The second teaching emphasized here, concerning the narrow gate and the wide road, also calls for discernment and directs us in our prayer. Not all roads lead to life with God. Some lead to destruction. Jesus is the narrow gate. His way can be trusted, even though other paths may look more promising. He knows what he is doing and where he is leading us, even when we may not be so sure. Lord, give us the wisdom we need for discernment, and the faith we need to trust you. Thanks be to God. (Morse, 2026)

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68-69)

(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning. (Schwager, n.d.)

The Word Among Us Meditation on 2 Kings 19:9-11, 14-21, 31-36 comments that how Hezekiah reacted serves as a model for us… even if our challenges don’t rise to the level of international diplomacy!

First, Hezekiah didn’t react right away. He took hold of the letter and made a beeline for the Temple, where he could find peace in God’s presence. Rather than trust his initial reactions, he went to the Lord first.

Second, Hezekiah sought guidance from the Lord. Spreading out the letter before the Lord, he opened his heart to God and asked for help. He needed to distinguish between the thoughts arising from his emotions and the thoughts that come from a heart established in faith and trust.

In response, God assured Hezekiah that he had “listened” and that he would indeed protect Jerusalem (2 Kings 19:20). And sure enough, he did!

Hezekiah’s example shows us that we don’t have to give in to the first thoughts that come to mind—especially when we are feeling anxious, fearful, or upset. Instead, we can seek the help of the God who listens. If we learn to listen as well, we’ll find the peace that we need to move forward in confidence.

“Lord, help me always to run to you when I am in trouble and I don’t know what to do!” (Meditation on 2 Kings 19:9-11, 14-21, 31-36, n.d.)

Friar Jude Winkler comments that the passage from 2 Kings tells us about the king of Assyria sending troops to attack Judah where there is no way to defend itself. Hezekiah goes and seeks God’s intervention. The text may suggest a plague that, in those times, killed many more soldiers than war. This may be a sanitized version of the outcome that may have resulted from paying a bribe? The Gospel exhorts that we don’t give what is holy to dogs. This reminds us not to preach to those who are not ready. We may plan seeds and wait for the time for them to convert. The golden rule is proclaimed in several different cultures and is a great source of wisdom. The narrow gate implies we have to say no to illusory things that seem to be a path.  We are called to the path of life, every day of our life. Friar Jude reminds us that we have to keep working on the attitudes and motivations that are not of the Kingdom.

Fr. Richard Rohr, OFM, introduces Grammy Award–winning artist and musician Jon Batiste who shares a response to “Where are you seeing that dehumanization right now, and how might we lean into joy as an act of resistance?”

We [can] lose hope when we don’t believe or see evidence of a positive outcome anymore, but the deepest hope is this inner knowing that the brightest light can come from the darkest moments. You find that hope … by first questioning, “What are the things that I’m hoping for? Who are they for? Who is in control of hope? What is my hope rooted in? What is my belief about the ultimate outcome?” 

I’ve started to learn that hope transcends the physical. Hope is the language of the invisible. It transcends circumstances because it transcends physicality. It’s spiritual. It’s the language of the invisible realm, which is just as real, if not more real, than the things we can see and touch. Hope is the deep inner knowing that comes from building that [foundation]. That’s why I like to say that hope is like a contact sport. You work on it. You get better at it. My house could be flooded, and the roof could be on fire, and still, there’s a sense of hope I can have. I’m going to stay in that boat. (Rohr, n.d.)

We ask the Spirit to continue to remind us that “haste makes waste” even in our effort to activate our Baptismal anointing as priest, prophet, and leader to “convert” our community.

References

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on 2 Kings 19:9-11, 14-21, 31-36. (n.d.). Word Among Us. Retrieved June 23, 2026, from https://wau.org/meditations/2026/06/23/1597216/ 

Morse, E. (2026, June 23). Daily Reflection June 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-23-2026 

Psalm 48, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 23, 2026, from https://bible.usccb.org/bible/psalms/48?2 

Rohr, R. (n.d.). Hope Takes Practice. Center for Action and Contemplation. Retrieved June 23, 2026, from https://cac.org/daily-meditations/hope-takes-practice/ 

Schwager, D. (n.d.). Do Not Throw Your Pearls before Swine. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/2kings/19? 

Thanksgiving for Mercy

The texts from the Roman Catholic Lectionary today invite us to be thankful for the events in which mercy brought new life to our journey even as we extend mercy to those in need in our environment.

Mercy on our Journey

The reading from the Prophet Isaiah presents the cure of Hezekiah’s Illness.

* [38:1] In those days: before the siege of Jerusalem in 701 B.C.

* [38:5] Since Hezekiah died in 687 B.C., his sickness may have occurred in 702 B.C., that is, fifteen years before.

* [38:8] Stairway to the terrace of Ahaz: this interpretation is based on a reading of the Hebrew text revised according to the Dead Sea Scroll of Isaiah; cf. 2 Kgs 23:12. Many translate the phrase as “steps of Ahaz” and understand this as referring to a sundial.

* [38:21–22] These verses are clearly out of place. Logically they should come after v. 6, as they do in the parallel account in 2 Kgs 20, but the two accounts are not identical, and it appears that the version in Isaiah is abbreviated from that in Kings. If that is so, Is 38:21–22 would be a secondary addition from Kings, inserted by a later reader who thought the account incomplete. (Isaiah, CHAPTER 38 | USCCB, n.d.)

The response from the Prophet Isaiah is Hezekiah’s Hymn of Thanksgiving.

* [38:10] In the noontime of life: long before the end of a full span of life; cf. Ps 55:24; 102:25.

* [38:11] See the LORD: go to the Temple and take part in its service.

* [38:12] These two metaphors emphasize the suddenness and finality of death.

* [38:15–16] The Hebrew text is very problematic and its meaning uncertain. (Isaiah, CHAPTER 38 | USCCB, n.d.)

In the Gospel of Matthew, the Pharisees criticize Jesus for plucking grain on the Sabbath.

* [12:1–2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Ex 34:21).

* [12:3–4] See 1 Sm 21:2–7. In the Marcan parallel (Mk 2:25–26) the high priest is called Abiathar, although in 1 Samuel this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David’s men being without food.

* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.

* [12:7] See note on Mt 9:13.

* [12:8] The ultimate justification for the disciples’ violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law. (Matthew, CHAPTER 12 | USCCB, n.d.)

Carol Zuegner is not sure if Jesus ever rolled his eyes – he was human, after all – and this seems a perfect opportunity to do it. Jesus tells the Pharisees that he desires mercy, not sacrifice.

Do I close my prayer journal with a snap and then go on into my day, doing things that might not involve mercy? I roll my eyes at a slow clerk. I avoid my sister’s phone call even though I know she might need that human connection, but I don’t want to take the time. I don’t even acknowledge the humanity of the man at the intersection who is asking for some change.

Where is my mercy? My faith demands more of me than lip service to prayers and following rules. Love your neighbors means that while I am walking my dog, I can engage in conversation with the overly chatty elderly woman who lives down the street instead of beating a hasty retreat to the backyard because I don’t want to take that time. Being present to friends and family instead of only thinking of what’s left on my to-do list.

Mercy can be extending that time and attention to those around me. I may be busy or tired, but that mercy is no sacrifice. I pray for mercy and the willingness to extend mercy to those I encounter. (Zuegner, 2024)

Don Schwager quotes “The Seventh Day,” from the early Greek fathers, attributed to Eusebius of Alexandria (5th century AD).

"Now every week has seven days. Six of these God has given to us for work, and one for prayer, rest, and making reparation for our sins, so that on the Lord's Day we may atone to God for any sins we have committed on the other six days. Therefore, arrive early at the church of God; draw near to the Lord and confess your sins to him, repenting in prayer and with a contrite heart. Attend the holy and divine liturgy; finish your prayer and do not leave before the dismissal. Contemplate your master as he is broken and distributed, yet not consumed. If you have a clear conscience, go forward and partake of the body and blood of the Lord." (excerpt from SERMON 6, 1-2) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 38:1-6, 21-22, 7-8 comments that God certainly knew Hezekiah’s flaws, just as he knows ours. But he looks at everyone with love and generosity. His desire to make us whole does not depend on our behavior or merit. He is eager to do good for us simply because he loves us. In that love, God wants to heal us, to show mercy to us, and to fill us with his own life.

You may be dealing with a situation that you think is impossible. Perhaps, like Hezekiah, it’s an illness. Perhaps it is a problem in your family or with your job. And perhaps you think you need to be perfect in order for God to answer your prayers. Bring your needs to the Lord anyway. Trust in his goodness. He loves and cares for you! Even when God doesn’t give you the healing you are hoping for, he will always heal you in some way.

Never lose sight of the truth that God is always good!

“Lord, thank you for hearing my every prayer! I know that you are faithful and just and that you will answer me according to your goodness.” (Meditation on Isaiah 38:1-6, 21-22, 7-8, n.d.)

Friar Jude Winkler notes that Hezekiah was a very good king who trusted in the ways of the Lord and did what was right. Isaiah cured him and showed the sign of the retreat of the shadow of the sun on the terrace of Ahaz. The scrupulosity of the Pharisees criticized Jesus picking the grain as a harvest. Friar Jude reminds us to question blind observance and remember that scrupulosity is a guideline and not a prison. Pharisees were unable to see beyond legalism and be free in the Spirit.

Fr. Richard Rohr, OFM, names accountability and confession as vital in the healing process. 

Early Christians were encouraged to participate in the healing power of communal confession: “So confess your sins to one another, and pray for one another, and this will cure you” (James 5:16). Step 5 of the Twelve Steps says the same thing. Clearly, some notion of peer accountability and personal responsibility for our mistakes and failures is essential to heal or restore actual human relationships.  

When we human beings honestly and humbly “admit” to one another “the exact nature of our wrongs,” we invariably have a human and humanizing encounter that deeply enriches both sides, and even changes lives—often forever! It’s no longer an exercise to achieve moral purity or regain God’s love, but in fact a direct encounter with God’s love. It’s not about punishing one side, but liberating both sides. God resists our evil and conquers it with good, or how could God ask the same of us?! God shocks and stuns us into love. Only love affects true, healthy inner transformation. Duress, guilt, shunning, or social pressure cannot do this. (Rohr, n.d.)

We invite the Spirit to help us recall with gratitude the life that we have received through the mercy extended to us by others on our journey 

References

Isaiah, CHAPTER 38 | USCCB. (n.d.). Daily Readings. Retrieved July 19, 2024, from https://bible.usccb.org/bible/isaiah/38?1 

Isaiah, CHAPTER 38 | USCCB. (n.d.). Daily Readings. Retrieved July 19, 2024, from https://bible.usccb.org/bible/isaiah/38?10 

Matthew, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 19, 2024, from https://bible.usccb.org/bible/matthew/12?1 

Meditation on Isaiah 38:1-6, 21-22, 7-8. (n.d.). The Word Among Us: Homepage. Retrieved July 19, 2024, from https://wau.org/meditations/2024/07/19/1025555/ 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Richard Rohr. Retrieved July 19, 2024, from https://cac.org/daily-meditations/confession-not-cancellation/ 

Schwager, D. (n.d.). I Desire Mercy and Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 19, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jul19 

Zuegner, C. (2024, July 19). Creighton U. Daily Reflection. Online Ministries. Retrieved July 19, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/071924.html